Channel: Fatima Barkatulla
Series: Fatima Barkatulla – Aisha (RA)
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[Song..] Oh, Aisha, Aisha radhi Allahu-anha
Aisha, Aisha radhi Allahu-anha
She was the wife of Muhammad
peace be upon him. We love him so much
her amazing father was Abu Bakr radi Allahu-anhu
known as the truthful one [..Song]
Auzubillahi Minashaitan Nirajeem Bismillahi Rahmani Raheem Alhamdulillah Wassalatu wassalamu a'la rasulillah. Dear sisters assalamu alaykum wa rahmatullahi wa barakatuh. And welcome to this the 16th
session, where we are studying the life of our mother Aisha radhi Allahu-anha, mother of the believers.
So I just wanted to ask how each of you are doing.
Do let me know. I hope everyone is okay.
Subhanallah, we are in the in London anyway, we are in
we're having like a second lockdown. So it's not as severe as the first one was, but
We are experiencing lockdown. Not sure what it's like for you wherever you are.
But you know whatever situation we're in, you know, it's, I think, we just need to use it as an opportunity to change, maybe change the mode in which we work and in which we carry on with our, whatever it is that we do.
But don't stop. I think that's really important. You know, don't stop, recalibrate, change your routine, change your kind of priorities, but keep going. I think that's really the most important thing because then, you know, when this period of time is over, Insya-Allah, and when we emerge from this,
Allah knows best, how long you know, things are going to be like this.
I think we will look back and we'll feel happy, we'll feel happy that we, we dealt with it in the best way we could, you know, so it's really important to remember that this time is not going to last forever. You know, it This too shall pass and when we look back, we want to be able to feel and say that Insya-Allah we you know, we made the most of this time and we we got something out of it, you know, we benefited from this time.
last time we were looking at
a mother Aisha radhi Allahu-anha.
And the slander of mother Aisha, we had just finished the hadith for most of the hadith
about the entire incident. And
I was going to tie up some loose ends from last time so one of the sisters asked about the Hadith, regarding, you know, the Prophet sallallahu alayhi wa sallam being given the choice to be a nabi, and a servant or meaning a servant of Allah, or being a ... sorry. A Nabi and the King
or Rasul and a slave of Allah. Right? And she asked me for the reference and it's from the Muslim that Imam Ahmad I'm just going to post it I think in the chat because
and you know, a lot of these hadith Mashallah, nowadays is unless you're doing like proper research where you need to find the exact book and then you should look it up in the Arabic books. But if you need to quickly find a Hadith it's quite easy nowadays to find it online.
But you know, just make sure you go to like a reputable website.
Okay, for some reason.
It's not allowing me to post anything in the chat.
Okay. Anyway, the Hadith is from the Muslim Ibn Ahmad then it goes like this, and I'm going to read it in English, the translation: Abu Hurairah reported that Jibrāʾīl was with the Prophet sallallahu alayhi wasallam. And he looked towards the sky as an angel descended. Jibrāʾīl said, verily, this angel has not come down since the day he was created. The angel said
Your Lord has sent me to you with the offer that I make you, a prophet King,
a prophet king or a servant messenger.
Do you really said, So now, when the prophets lost on him was given this choice Jibrāʾīl kind of nudged or indicated to the Prophet sallallahu wasallam the choice that you should make and he said, Be humble before your Lord or Muhammad. That's what Jibrāʾīl said. The Prophet sallallahu alayhi wa sallam said, rather, I will be a servant messenger.
Okay, so that's the hadith.
That's how it goes. You can find it on some reason, I'm not being allowed to post anything in the chat for some reason.
Otherwise, let me try once more.
See if that works. Yep.
Okay, so it worked.
And there's a good website that, you know,
an American brother he set up and, you know,
a resource for hadith, you can see it there.
Mashallah, and that's a really good website for finding hadith.
A lot of the most popular ones so.
So that's the idea, then, you know, that was we mentioned that in the context of the Prophet sallallahu 'alaihi wa Sallam living a very simple life, even though he could have lived a very lavish life, he, on purpose, did without and he expected his wives as well to do without and they and because of that, it was at times difficult for them.
so and also the, ayaah (verse) of the Quran that I should have remembered, you know, during Hadith regarding the (slander), and it was from surah Yusuf ayaah number 18, in which
Yaqoob when the when the brothers bring the stained shirt, right, the blood stained shirt. Back to him, he says; qaala bal sawwalat lakum anfusukum amraa; fasabrun jameel; wallaahul musta’aanu ‘alaa man tasifoon [Q,12:18]. So, you know, he says,
once he realizes what's happened, okay, and that they're lying, he knows they're lying. But there's nothing he can really do about it now, right? There's nothing he can do about it now. And of course, we expect that Yaqoob 'alaihissalam would have put some effort, you know,
but once he realized there was nothing he could do, to change what had happened.
He said, fasabrun jameel, you know, the most befitting thing for me
is to have sabr [patient] and Allah is the one who's going to help me.
deal with that which you assert. Right. And that's the exact thing that I should have done have felt when Subhanallah, you know, she's being accused, rumors are going around everywhere. She didn't even realize that it was happening. And what happens she
her family cannot exonerate her. Her husband, you know, is unsure of what to do.
And so she felt very much on her own. And, Subhanallah, she said, you know,
that patience was the most befitting thing for her and she said, I'm gonna say what the father of Yusuf said. And, you know, she says she forgot the name, Subhanallah, I kind of again shows you how young she was, you know, that she was and also the state that she must have been in, you know,
that she said she forgot the name of the father of Yusuf. Subhanallah.
so now we're going to look at some of the verses that were revealed. Okay. And Subhanallah, this is probably the greatest,
... the greatest attribute or the greatest kind of symbol or sign of the status of Aisha radhi Allahu-anha that
Allah Subhanahu wa ta'ala revealed verses about her, to exonerate her.
That would be recited until the end of time, right. Every Muslim in the world every half of his reciting these verses, every reciter is reciting these verses every year in Ramadan when the when the Quran is read, these verses are being recited right, that exonerate her, and that really raised the status of Aisha radhi Allahu-anha's entire family. It's not
just her, her family as well. So this is Surah al-Nur, okay, and I would encourage you, when you have some time to go to Surah al-Nur and actually read Surah al-Nur and read the entire surah because the entire surah is kind of built around this
incident, we're going to only focus on the ayat [verse] that are most relevant, okay? But it would be really good if you could make a project kind of aim of yours that you would go and study the entire Surah al-Nur and its tafsir [translation/interpretation] because it's a really beautiful surah
and so, in Surah al-Nur which is sort of number 24. And we're going to look at verse
11. Now to start from 11.
Okay, if you want you could bring it up on your screen, you know, we're on quran.com or something. So, here, Allah Subhanahu wa Ta'ala says, Auzubillahi Minashaitan Nirajeem. He says: Innal lazeena jaaa’oo bilifki ‘usbatum minkum; laa tahsaboohu sharral lakum bal huwa khairul lakum; likul limri’im minhum
mak tasaba minal-ism; wallazee tawallaa kibrahoo minhum lahoo ‘azaabun ‘azeem [Q,24:11]. Allah says, indeed those who came with the ... right with the slander, the falsehood are a group amongst you don't think that it is bad for you, rather, it is good for you, for every person among them is What punishment he has earned from the sin and he who took upon himself the greater portion thereof, for him is a great punishment. Okay, so, what this ayaah is saying is that
Allah Subhanahu wa Ta'ala is saying that, you know, this, this if this slander was generated by a group amongst you, amongst the Muslims, okay. But actually, it was obviously the munafiqun who are living amongst the Muslims, but then it was perpetuated by Muslims. See, this is the problem. that although the ones who instigated and started off the problem or the lie, the slander were non Muslims, or munafiqun, right, who are people who basically were pretending to be Muslims?
Subhanallah, the ones who perpetuated it, were some of the Muslims. And this is why Allah Subhanahu wa Ta'ala is speaking to the Muslims in this way.
In and he says that,
and this in the mufassirun say this is addressing the family of Abu Bakr (r.a). Do not think it's bad for you. Rather, it is good for you. And that is because, of course, not only did this incident raise the status of the family of Abu Bakr, because they were mentioned in the Quran.
But also, of course, they will be rewarded. You know, anytime somebody slanders you, anytime somebody says something bad about you, anytime somebody back bites you, you're going to be rewarded for that. Right, you'll get their deeds. So it's something that is going to be good for them ultimately. Okay. But also, we could reflect on the fact that actually this incident ended up because of the epic nature of the incident ended up being something very important for the believers in general, right for us Muslims in general, in that it taught us how to deal with slander, how do we deal with the issue of when somebody gets accused of something without any evidence, right? So
Allah says, for every person among them is so Allah saying that each person who helped had a part in this slander and spreading it, they will all be punished. The Muslims who and the believers though, you know, some of the Sahaba, right, and key amongst them was Hassan bin Thabit. Mistah (bin Uthatha) We already mentioned Mistah And one of the Sisters of Zainab bint jahsh, Hamna bint Jahsh, they're the ones that I mentioned in the tafsir books that, you know, even though they were great, you know, they were Sahaba right. They fell into this mistake of perpetuating the or spreading or mentioning the slander to others. And you see, that's how slander ends up spreading right.
If somebody makes them it First of all, you know, obviously there was no mistake made but I mean, if
somebody starts a rumor, right? And then they
mentioned it to somebody, and everyone would then shut it down at that point, and there would be no problem, right? The problem is that then people hear it. And then they mentioned it to somebody else. And they mentioned it to someone else. They mentioned it to someone else until everyone starts treating it as if it's the truth, right? And then a person, an innocent person's reputation gets stained, right? And so Allah is saying that those who,
you know, took part in it, who mentioned already Hassan bn Thabit. He was great sahabi to have you know, he was one of he was the poet of the prophets Salallahu 'alaihi wasallam. And, but he fell into this. And also, Hamna bint Jahsh because she wanted to defend she wanted, she thought she was kind of doing her sister a favor.
Who is her sister, her sister is Zainab bint Jahsh, who is the wife of the prophets Salallahu 'alaihi wasallam, the wife with whom Aisha has the most competition, right? She has the most rivalry. So remember, we said last time that Zainab when she was asked about it, she said no, I know nothing but good about Aisha radhi Allahu-anha, right, of course, we would expect that Zainab, but she is one of the mothers of the believers.
But her sister because she fought, you know, she could do her sister a favor of some sort, by, you know, giving her kind of a status above Aisha something like this. She also took part in the mentioning of this slander. And so the three of them were punished, right with lashing. But, of course, because they were punished in this life, and because they're believers insya-Allah, they were forgiven, right, of course, they were forgiven, because they,
you know, they served the time they did the, the, you know, they were punished, and so that punishment means they will will be any forgiven. And because they repented, however, Allah saying in this ayah, that those who had the bigger portion, in other words, the ones who started it, for them as a great punishment, and Abdullah bin Ubay bin Salul the head of the munafiqin. He was the one who started it, he was not punished in this life, you know, the Prophet Salallahu 'alaihi wasallam did not ask for him to be punished. He was left. And the scholars say the reason for that is Allah subhanahu wa Ta'ala wanted him to get his full punishment on the day of judging. You see, because if a person is
punished in this life, then that is a type of any means that they've done some they've recompense for that sin somewhat right.
And Allah didn't want him his punishment to be diminished at all in the next life. And so, He gave him rest bite by him not being punished in this life. But a lie saying and this ayah for them is going to be a great punishment.
And then in the ayah, number 12: Law laaa iz sami’tumoohu zannal mu’minoona walmu’minaatu bi anfusihim khairanw wa qaaloo haazaaa ifkum mmubeen [Q,24:12]. Allah says, why when you heard it, the slander when you heard it, why did not the believing men and believing women think good of one another and say this is an obvious falsehood?
And then Allah says,
Law laa jaaa’oo ‘alaihi bi-arba’ati shuhadaaa’; fa iz lam yaatoo bishshuhadaaa’i fa ulaaa ‘ika ‘indal laahi humul kaaziboon [Q,24:13]. Allah says Why
did they [who slandered] not produce for it four witnesses? And when they do not produce the witnesses, then it is they, in the sight of Allah, who are the liars.
So of course this brings up the whole point of, when a person is accused of adultery, right.
The burden of proof is very high, you know, the level of evidence needed to accuse a person to even accuse them of adultery is huge in Islam. Right. And so, that's why you'll find that in Islamic history, the majority of times when somebody was punished for adultery. Yeah with the execution. It was due to confession
Okay, due to confession, not mere accusation, because the burden of proof is so high, right? For witnesses, I mean, virtually impossible, right?
Um, and it means that a person would have committed adultery in a very public way. Right? If If four witnesses were brought forward.
And this also highlights that, you know, as, as believers, when we first hear of a rumor, or a slander, or something about a Muslim, okay,
our initial reaction should be, to deny it, our initial reaction should be not to believe it, and to defend that person. That's, that's what our initial reaction should be. Now, of course, if there is some kind of,
you know, some signs of abuse, or somebody is bringing an accusation that, you know, of being abused or something like this, then obviously the right people need to take that seriously. And, but not this kind of, not this kind of, I would say, modern trend, you know, of
the way the tabloids do things, you know, just as soon as there's any kind of inkling or rumor, they just start spreading it. And, you know, with the most lurid details, they'll, you know, publish things about people and, you know, no, not like this at all right? Unfortunately, sometimes Muslims have fallen into this as well, in the sense that,
you know, if there's an accusation or some kind of rumor about a particular public figure, okay, and you and it could be to do with, you know, their personal life, or it could be to do with anything, right? What happens, instead of being very careful, instead of being very careful with our tongues, instead of thinking, well let the people who need to deal with this deal with it, right? What do people do, unfortunately, they think it's like a red light, it's like a green light for them to just stop talking about it, start spreading it, let's let's just, you know, it's like, Open Season. No, it's not open season, we have to be very, very careful. And in this,
I have to be very, very careful with the honor of a Muslim, right. And so here, Allah Subhanahu wa Ta'ala ensuring the Muslims and saying why, why when you heard this, did you not think good of one, one another? Right? Because when we accept that somebody has committed adultery, if we perpetuate the rumor that somebody has this stain on somebody's reputation like this, we're basically thinking evil of ourselves, or thinking evil of our own community. And we're normalizing this in the community. Right?
And then Allah Subhanahu wa Ta'ala says,
Wa law laa fadlul laahi ‘alaikum wa rahmatuhoo fiddunyaa wal aakhirati lamassakum fee maaa afadtum feehi ‘azaabun ‘azeem [Q,24:14] had it not been for Allah's grace and mercy upon you in this world and the Hereafter, you would have certainly been touched with a tremendous punishment for what you plunged into. And this ayah is addressing the especially the Muslims because those Muslims who took part in the perpetuating of the slander Allah is saying, you know, it's out of his mercy that he is actually allowing you to be punished here with lashes. Right? And which is called the punishment for ... which is like when you accuse somebody without proof, okay? In other words, Islam doesn't even want
you to bring that accusation into the public, without proof, right? And so, Allah is saying, it's out of his mercy that he's allowed you to be to just have this punishment and then and then be forgiven. If he wanted this sin all this crime of slandering an innocent person is so great, and not just an innocent person, the wife of the prophets salallahu 'alaihi wasallam, right.
It's so big and Allah could have punished you with a severe punishment, right on in this world, but He has granted you, respite.
And then Allah says: Iz talaqqawnahoo bi alsinatikum wa taqooloona bi afwaahikum maa laisa lakum bihee ‘ilmunw wa tahsaboo nahoo haiyinanw wa huwa ‘indal laahi ‘azeem [Q,24:15]. Allah says when you passed it from one tongue to the other, and said with your mouths that which you had no knowledge of
Taking it lightly when it is extremely serious in the sight of Allah.
Wa law laaa iz sami’tu moohu qultum maa yakoonu lanaaa an natakallama bihaazaa Subhaanaka haaza buhtaanun ‘azeem [Q,24:16] If only you had said upon hearing it, how can we speak about such a thing? Glory be to You, oh Lord, this is a heinous slander.
And the mufassirun say that this is actually referring to one of the sahaabah, Abu Ayub al-Anshari.
Okay. Who Abu Ayub al-Anshari And his wife May Allah be pleased with them. Right They say that.
The wife of Abu Ayub
Umm Ayub, you said to him, Oh, Abu Ayub have you heard what the people are saying about Aisha (r.ha)?
Okay, so she just, um, you know, you can even just imagine this because like, this is like a typical thing between a husband and a wife, right?
At the end of the day, you might be talking to your spouse and say, do you hear about x, y or z Right?
So Subhanallah she just hinted at it like that, right? She said,
Oh, Abu Ayub, have you heard what the people are saying about Aisha? And immediately he said yes. And it is all lies.
And he said to her, would you do something like that? Would you be capable of doing something? Like what they're accusing? I shut off?
And she said No, okay, by Allah would not do that. And he said, and by Allah, Aisha is better than you. Right? And this answer of his and this saying of his, this is a great Slander. It is a great lie, right? This is the what Allah Subhanahu wa ta'ala is saying in the verses you know, because Allah approved of this reaction of Abu Ayub and that's the way that we should react when we are told about rumors about people and accusations right.
In that way
instead of perpetuating it right because what happens person mentioned and say oh, yeah, I heard about it, you know, sounds terrible. I don't know what to think about it or whatever. And then they mentioned it somebody else and then they mentioned to someone else and they take it so lightly when somebody's life has been ruined by it. Right? whole family
and then Allah Subhanahu wa Ta'ala says:
Ya’izukumul laahu an ta’oodoo limisliheee abadan in kuntum mu’mineen [Q,24:17]. And Allah forbids you from ever returning to do something like this again, if you are true believers. Wa yubaiyinul laahu lakumul Aayaat; wallaahu ‘Aleemun Hakeem [Q,24:18]. And Allah makes his commandments clear to you. For Allah is All-Knowing, All-Wise.
And then Allah says: Innal lazeena yuhibboona an tashee’al faahishatu fil lazeena aamanoo lahum ‘azaabun aleemun fid dunyaa wal Aakhirah; wallaahu ya’lamu wa antum laa ta’lamoon [Q,24:19]. Indeed those who love to see indecency spread amongst the believers will suffer a painful punishment in this life and the hereafter. Allah knows and you do not know.
Okay, so, in this ayah Allah Subhanahu wa Ta'ala is saying to us, right,
you know, subhanallah, these types of rumors, right? And you know, even if, in another situation like, you know, at times, right, even if there's some truth, maybe somebody has committed some nanny haram thing, right, some sin. Maybe they've admitted to it.
And now, you know, it should be dealt with by the right people, right? For us to now just speak about it and talk about it and just, you know, think of it as juicy gossip.
Or that's for something that might be true, right? If it was not true, that's even worse. But even for true things for us to talk about them, spread them, chat about them, normalize them. What that does is it spreads fawahish (indecency) in the Muslim community. Why? Because it means we become desensitized to these things right?
We become desensitized to the idea of people committing head on. And so psychologically, or subliminally, what that does is, it makes us think of those things as much lighter than they really are. Right? And Shaitaan makes certain things seem less harmful, less evil than they really are. And, you know, we can see that especially those of us who live in the West, we know that slowly and slowly over time, the more the media and the more like, you know, society talks about and accepts certain lifestyles and also certain action certain that the more normalized, it becomes, right, the more normalized, it becomes just a little example of that is subhanallah, just,
you know, just in the, I would say, the 70s, and 80s, right, even up to the 70s and 80s, the idea of adultery, in the West, was considered really, like,
really evil, even though people might have been doing it, okay, people might have been doing haraam things, especially, you know, after the kind of the free love movement and all that the hippie movement, right, of the 60s and 70s, people, you know, the people's views on marriage, and the boundaries for marriage, and all of that were kind of a bit blurred, right. But still, there was still a certain level of taboo and kind of,
in the people have the decency, right to consider those things as evil and bad. To the point that, you know, in Britain, for example, a royal family,
it was like a really big deal when, you know, the son of the Queen was exposed as having indulged in son things, right.
But what happened when those stories about you know, the queen, son and his wife, and when they all kind of perpetuated, and they became
the, you know, the media side feeding off it, and they became, became normalized, and people started talking about it. And I think that was actually one of the key things that caused those types of fawahish to become normalized in society. Because people saw that, wow, these are the upper class people, right. And if they're doing these things, right, they don't care about the sanctity of marriage, you know, the queen is supposed to be the guardian of the faith, right? of the Christian faith. If these people don't care about the site to teach of marriage, then it's not really a big deal. That's the nature of human beings that when they see, especially people who are at the top
right of society, or people who are respected, or people who are seen as religious figures, or authorities when they see them, indulging in sin, or, you know, then they hear that they've committed something, and that thing becomes very normal and very light in the eyes of the public. And I remember that, that kind of all those incidents that happened, you know, during that time, during the 80s 90s,
I think, really opened the door for things like those fawahish becoming completely normal, and really not that big a deal in British society. Right? Not even worth a mention.
So, you can see how talking about these things, spreading them, it kind of spreads evil in the entire community. Now, another ayaah later on Allah subhanahu a Ta'ala says, addressing Abu Bakr actually, because when this thing happened, right, he said, when this slander incident happened and Abu Bakr radhi Allahu-anhu, and found out that Mistah was one of his relatives had been involved in perpetuating the slander.
He was upset, right? and understandably so. And he said that I will never give him any any money anymore, right? I will not give him any support anymore. Because Abu Bakr used to financially support or give some kind of, you know, assistance to Mistah, as a relative, and Allah subhanahu wa Ta'ala revealed ayaah 22 of this surah regarding that and he said,
you get it.
"wala yatali ulu al-fadli minkum wal-sa'ati an yu'tu uli al-qur'ba wal-masakina wal-muhajirina fi sabili al-lahi ...
walya'fu walyasfahu ala tuhibbuna an yaghfira al-lahu lakum ...
wal-lahu ghafurun rahim [Q,24:22].
Allah said: "and let not those of virtue amongst you and he was talking about our worker, especially, and wealth. Those are virtue and wealth amongst you. Let them not swear not to give aid to their relatives, and the needy and the emigrants for the cause of Allah. And let them pardon an overlook. Would you not like it, Allah Subhanahu wa Ta'ala forgive you. And Allah is Forgiving and Merciful.
So after this Abu Bakr said, of course, I would love that Allah forgives me.
And so he continued to give Mistah The financial support they used to give him and subhanallah just is a testimony to the character of Abu Bakr al-Siddiq radhi Allahu-anhu the testimony to the character of Abu Ayub right, that he defended, Aisha radhi Allahu-anha that way. And, you know, we mentioned last time that it's in these types of incidents, these kind of, you know, terrible situations that take place that the true character of people is exposed, you know, it doesn't mean that we might not make a mistake, we might not say something in anger, right? So Abu Bakr initially, he said that, I'm going to stop giving any money to Mistah. But as soon as somebody reminded him, or in this case, subhanallah
Allah subhanahu wa Ta'ala reminded him.
As soon as that happened, the believer does the right thing, you know, and Abu Bakr, of course, did the right thing. Because he was not supporting Mistah.
For Mistah say, he was supporting him for Allah sake.
And so if something had changed in his relationship with Mistah doesn't mean that his relationship with Allah has changed. Right. And so in that is there is a real lesson for us sisters that especially with our family members, you know, when you do something good for them, don't expect anything in return. Don't do it because you're expecting something in return. You know, it's not about like counting up or talking up, you know, well, I gave her a gift. I gave her two gifts this year. She hasn't given me any now It shouldn't be like that.
Don't count. You know, when it comes to family members when it comes to our friends, you don't count we do it because out of love, we do it for the sake of Allah.
So I'm just going to take
a minute breather, insya-Allah
and check in with you guys. Is everybody okay?
Masha-Allah sister saying she's from Michigan.
Welcome and wasahlan
and if you have any, you know, kind of reflections on the lessons that we can really glean from this story, you know,
please do share them. For me. I think one of the things also to mention very important to mention is that
the great scholar, Rahim-Allah He said, it is a part of the Sunnah to say radi Allahu-anha.
You know to say, may Allah be pleased without often mentioning the wives of the Prophet salallahu alayhi wa sallam, the mothers of the believers who are pure and innocent of any evil. He said the best of them are Khadija bint Khuwaylid and Aisha bint al-Siddiq
whose innocence was stated by Allah. They are the wives of the Prophet sallallahu alayhi wa sallam in this world in the next, whoever accuses her of that, of which Allah has stated her innocent has rejected the words of Allah Almighty. Okay, so anyone who that now after Aisha radhi Allahu-anha has been exonerated from this, anyone who says or implies or says something that to the contrary, right, as if that this slander was true.
They have literally rejected the Quran.
And that is why anyone who accuses Aisha of the slander, right in our modern times, and there are some groups who do or not necessarily entire group, but maybe people from those groups,
then they are considered disbelievers. Right. Those people who believe in the slander, who accused our mother is shot of this. They are considered disbelievers because they reject
May Allah have mercy on him said; Aisha's innocence of that of which she was accused, is stated definitively in the Quran. If anyone doubts that may Allah protect us from such a thing, he becomes a Kaffir and an apostate by the consensus of the Muslims.
Ibn Qayyim May Allah have mercy on him said; the oma is agreed that whoever slanders her is a Kaffir. Okay. Very strong words. And obviously that doesn't mean that we go around calling people Kaffir. No, but it means that any for those who do that you do accuse Aisha radhiAllahu-anha or slander her is a huge warning for them. Right.
And they've definitely fallen into Kaffir, right? So we need to be careful.
I mean, those people need to be careful, right? We do that. And I need to repent and they need to turn back.
And the scholars base their ruling on the one who signed Aisha being a disbeliever. On the following evidence they say
first of all the verses of surah al-Nur that clearly state her innocence. So whoever accuses her after Allah has declared her innocence is rejecting the words of Allah. Right.
Which is Kuffr beyond any shadow of a doubt. Number two, slandering the family of the Prophet sallallahu alayhi wa sallam hurts and offends the Prophet himself. And there is no doubt that whatever hurts and offends the Prophet is Kuffr by consensus Ijma'. Imam al-Qurtubi said, in his tafsir of the ayaah
Allah. Ayaah number 17. Surah al-Nur
that a law forbids you from it, and warns you not to repeat it forever if you are believers. Imam al-Qurtubi said this is concerning Aisha because of the hurt and offence that the Messenger of Allah sallallahu 'alayhi wa Sallam felt with regards to his honor and his family. This is Kuffr on the part of the one who does it.
The third evidence slandering Aisha implies insulting the Prophet sallallahu alayhi wa sallam,
Ibn Kathir rahimahullah said; Allah would not have made Aisha, the wife of the Messenger of Allah if she had not been good, because he is better than any good person. If she had been evil, she would not have been fit to marry him from a shadow point of view. Allah would never even have decreed it.
Okay, you know, because it says in the Quran that the that the pure women offer the pure men and the
impure women offer the impure men, right.
So, subhanallah, you can see that the scholars took this very, very seriously. And so we should take it very, very seriously. And you can see the politeness of the scholars, you know, whenever they talked about this issue, and had to be talked about, they said, what she was accused of, they never really they never like, said it in a very explicit terms out of respect for that Rasulullah sallallahu 'alayhi wasallam, right.
some of the lessons we can learn from this entire incident. You know, we see the character of Aisha radhi Allahu-anha, I want you to share with me what you consider to be some of the big lessons that you've learned. We've taken about three sessions to go over the slander of Aisha radhi Allahu-anha, what have been some of the things that really kind of
that you you gained from this incident, or what do you feel are lessons from this incident, I would love you to share them.
For me, I think one of the big things that I take from this entire incident is that
you know, if you are a believer, and if you have a high status with Allah, and Allah subhanaw taala will test you. And there will be things that happen in your life that tests you to the limits, you know, because Subhanallah, you know, Aisha radhi Allhu-anha she was such an innocent person. She couldn't even think of it. She didn't even realize people were saying this about how right and look at the way her and Safwan. You know, they were so innocent. They came back when they were walking back. They walked back openly. You know, when
somebody does something evil. They try to hide it. Right? They tried to do things in a secret way.
But there was just no question of that. And so when they came back and join the caravan, they were out in the open. You know? subhanallah, and one of the interesting incidents I read about was that Safwan by the way, he was martyred later on in one of the battles.
And I believe he never got married.
He said, I've never even lifted the veil of a woman. In other words, at that time, he'd never been married,
you know, let alone commit this sin.
And he actually, when he heard that Hassan bin Tsabit had been
part of kind of mentioning this slander, or spreading it. He actually went and hit Hassan bin Tsabit, right. With the
hilt of his sword thing. That's what you call it. Not the sharp end the other end of the sword, right? He hit him with it and he fainted. Okay. And the family of Hassan bin Tsabit, they came to the Prophet sallallahu alayhi wa sallam, they were really upset.
Because look, even though Hassan had been part of this. And this was obviously in the period before the verses had been revealed.
And look at the honesty and the honor, the justice of the prophets sallallahu 'alayhi wasallam, even though this thing that had happened was something that was hurting him, right? This I mean, the people spreading the slander was hurting him.
Still, when the family of Hassan came to him and said, Look, this man has attacked Hassan.
Because there was no kind of ruling no judgment that had been made against Hassan and Safwan had taken the law into his own hands, right? The Prophet sallallahu alayhi wa sallam actually told Safwan that he has to compensate them, you know, for that.
And the normal compensation would have been that, you know, if somebody hits you, you can hit them back, right. But in this case, Safwan actually gave Hassan, I believe it gave him a garden or something, you gave him some something of his wealth
as compensation. Subhanalah you see, even when things happen, due process is needed. You know, you still have to go through the process of law, we don't believe in vigilante justice, right.
One of the sisters is saying what she learned from this is how I should dealt with all of this with patience, and drew a lesson from that, from the advice of Yaqoob 'alaihissalam.
Indeed, and what we see from that is, you know, the entire Quran is there for us, and especially the stories of the prophets are there for us to
to notice their reactions to different things.
And then internalize that and then use that when those types of things hit our lives. Right. So when we experience things in our lives, that hurt us, you know, subhanallah and the story of Yousef is just amazing in that regard, right? the ups and downs of life, a person who
is missing a loved one will find something in that person who's wronged by their family will find something that a person who
is attracted to somebody else and you know, in a in an in in the wrong way can find something there. Well, somebody who is tempted can find something in the story of Yusuf 'alaihissalam.
And so many of the stories right a person afflicted with illness will find succour in the story of Ayub 'alihissalam. But you know, a person who is tested by Allah has to do the right thing, even though it's painful and has to make sacrifice. We'll find something in the story of Ibrahim 'alaihissalam in each of the stories of the prophets, including the story of Rasulullah sallallahu alayhi wa sallam, but especially the stories in the Quran, we find for ourselves, the way that we should be looking at it the way that we should be reacting to it, right? And we find for ourselves the words when we are speechless, and that's exactly what Aisha did, isn't it.
She was in a situation she was so speechless. And in so much pain, because of the rumors that were going around. She realized that the most befitting words are the words of
Yaqoob. The words from the Quran, the Quran gives us the words that we need to say, right? And she said "fasabrun jameel".
Right. Subhanallah, so yes.
Saying jealousy and hatred can lead you to do evil things. The love and obey, indeed. And you know, most of the stuff you hear in society, you know, I don't know, when they're trying to bring some famous person down or trying to swing my that somebody and this is Muslim Muslims even right. Most of that is out of jealousy, right out of jealousy out of wanting to bring people down, or it's out of trying to make money out of somebody else's misfortune. And, you know, the, I mean, it's just disgusting. The whole kind of tabloid culture in the UK, especially. It's terrible, it ruins families, it destroys people, you know, it destroys them utterly destroys them and their and their
lives. It takes people to suicide, you know? And what, for what, for what, for making money?
Well, because people are jealous of other people who have made it and who are successful, right.
So saying how we should look at our own mistakes before blaming others, in any way, look at your own faults before looking at the faults of others.
Yes, and especially when it comes to other Muslims, you know, if you can stay on the safe side and not talk about something. You know, subhanallah it's really upsetting the way Muslims will and not necessarily to do with these types of things, you know, things to do with people's personal lives. But even just rumors about what some signs Sheikh has done, or so and so Sheikh is thinking and Hello, what Sheikh's Aqidah (belief/faith) is now and whatever, you know, like, what is the purpose? What is the purpose of spreading this stuff, and turning people away from so Sheikh and tips on so
you know, when maybe the majority of what that Sheikh is doing is excellent work. Maybe they made some mistakes, right? And people just grab on to those mistakes. And
you see, what's worse is when we start spreading those mistakes, what happens, more people know about that mistake,
right? More people know about that mistake. And then people lose all kinds of confidence in Islamic scholarship. And then people start counseling that Sheikh's all of the good work that that Sheikh has been doing, right? Most people don't even know about those.
Maybe most people are benefiting from the Sheikh due to his tafseer classes. Or maybe they're benefiting from his Seerah or Hadeeth. Or, you know, the general good talks that that person gives.
But what do people do, they bring up these mistakes, they highlight them, they go on and on about them and make them go viral. to such an extent that now this evil has become spread in the Muslim community, and people are losing their faith in Islamic scholarship. Right?
All human beings are going to make mistakes, even the biggest ... right. But the point that I'm trying to make here is
Be very careful when somebody comes with you, comes to you with a rumor. Even if that rumor is true.
Who said that it's your job now to go and start spreading it. It's not your job, you should be doing the opposite.
Right? Who said you should now go and
make sure everybody knows about this thing. You shouldn't do that at all, should do the opposite. You should shut it down.
Of course, if somebody is being accused of abuse, for example, if there's something like that, that needs to be highlighted, even that that needs to be done in the right way. It doesn't become open season on that person. Right? Because we want to minimize the harm caused. We don't want to maximize it. We don't want to destroy people, right? Say somebody has caused has fallen into some haram. We don't want to destroy that person. We want to correct that thing. Right? We want them to repent from that thing. We want them to make amends. Right. So it's really important.
insya-Allah, I'm going to end with that. And next time we're going to talk about
we're going to talk about the
The illness and the death of the Prophet sallallahu alayhi wa sallam and Aisha radhi Allahu-anha's role, you know, in during that time Subhan-Allah and then after that we're going to really go into Aisha radhi Allahu-anha's life and scholarship after the prophet SAW's life. I'm just going to quickly read a couple of
I feel like we've been so desensitized about evil things on can't even dislike evil nowadays.
Story of Shahima Begum comes to mind how she is a Muslim who lost three children in infancy and there's a hadith about Muslim mother loses children. Muslims in the West say bad things about her.
upon reflection, I didn't even realize that being desensitized to evil actions has become a very real thing. Indeed it has.
Oh, she's up on a hand for the positive comments. Yeah, well, whoever is in the news, if it's a Muslim, you know,
keep your tongue safe from perpetuating evil things about that person. You know, even if they made a mistake, it fell into a sin. We want them to be corrected. We have their back in the sense that we want them to be corrected, and we want that thing to be sorted out. Right. Anyway, I'm going to end with that. Subhanaka Allahumma wa bihamdikh, ashhadu an la ilaha illa Anta, astaghfiruka wa atubu ilaik. Assalamu Alaykum warahmatullahi wabarakatuh. Thank you so much. This
[Song..] She was the
woman scholar of our Islam.
She was amongst
the greatest givers of hadiths.
Aisha, Aisha radhi Allahu-anha... [song]
Aisha, Aisha radhi Allahu-anha... [song]